THE YAKSA (HOMOVENATOR CARCINODENS).
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Name.
The Yaksa (PIE \yaœt•sha\) it the self imposed name of a group of mysterious humanoid beings related to the archeological site in Kinnor Minor (LB-328) [GRID REF: -42.44X, 43.31Y] of a previously unknown extraterrestrial species denominated Homovenator carcinodens by Morgan, E. (2112), derived from the Latin words homo, man; and venator, hunter. The carcinodens species refers to the four facial appendages or jaws that they have on their heads. In short, Homovenator carcinodens literally means "crab-like teethed manhunter."
The origin of the word yaksa is unclear, but linguistic studies point to a possible origin from noun d'ja \jä\ tribe or offspring and pronoun -sah \sa•hw\ he. Literally "He/she who belongs to the tribe." Other authors point to the relationship with the Sanskrit roots iaj: powerful, fast, or iajua: fast or active. Besides being the collective species name, the term is also used as a title for a member of the species who had succeeded in all trials, a true hunter. The feminine form is yaksi \yaœt•shē\.
Classification.
Analysis of one specimen found at the site (REF: KMS1-2112/EM) suggests the interesting theory that they are descendants from an extant group of therocephalians that were thought to have disappeared during the Permian-Triassic extinction event, 252 million years ago (Morgan, E., 2112).
Little is known about its evolution since the species are only known by their holotype, the remains of a female found in a burial ground near the upper horizon (post-De'va period; Monygham, E., 2112), the ruins of a temple complex in Kinnor Minor and individual artifacts collected in other worlds. Given its human-like physical makeup, it is likely that the species is the end of an evolutionary convergence resulting from a series of events and conditions similar to those that gave rise to Homo sapiens.
Extreme drought conditions produced a reduction in the Homovenator's original forested habitat, forcing it to adapt to a terrestrial environment. Massive volcanic eruptions and less sunlight, either from volcanic winter or from a red giant, produced an advantage in those species that used thermal vision to hunt. Meat consumption favored the growth of their brains. This exponential increase of brain volume was in fact, the catalyst for the rise of the species' technological and cultural development.
Phylogeny.
Kingdom: Animalia.
Phylum: Chordata
Clade: Synapsida
Order: Therocephalia
Suborder: Dendrocultoroidea nov. sub.
Family: Anthropomimidae nov. fam.
Genus: Homovenator nov. gen.
Species: H. carcinodens nov. sp.
Anatomy.
The Homovenator are bipedal humanoids with body plans only distinguishable from Homo sapiens by its large size, with an average height of 7', their reptilian skin and rubber-like vibrissae (colloquially dubbed dreadlocks). Their heads are big, broad with prominent superciliary ridges, sunken eye sockets, and four extra sets of jaws similar to crab mouthparts, hence the name. Each of these pieces ends in a sharp fang.
Their brains are generally of similar volume to that of a human being. However, a crucial difference lies in the stem, what we call reptilian brain, which is nearly twice the size of Homo sapiens.
The Homovenator's senses are more highly developed than those of a human, with sight capable of seeing 7.5 miles (7.2 kilometers), and sharper hearing. Although it does not have visible nostrils, they are able to smell through an organ similar to the Jacobson's organ present in snakes, and like snakes, it has infrared sensors in slit-like anteorbital fossae.
Dread-like vibrissae on their heads are highly specialized organs which provide the individual great balance when hunting and running. Eyes have a higher amount of photopsin and rhodopsin, which enables them to see in the dark better than humans, and in clearer definition.
Both the upper and lower limbs are pentadactyl, that is, they have five fingers each. This reinforces its relationship to the clade tetrapoda. Another example of evolutionary convergence is the presence of an opposable toe, a remnant of the arboreal life of the Homovenator's ancestors.
Internally, not much was left of the holotype, but their inner structure is also, oddly similar to that of a human. Two lungs with a higher air capacity, about 1.5 times that of the average Homo sapiens. Also, the Homovenator possesses a rare condition consisting of a double cardiac organ. The evolutionary process by which a species could develop a double heart is not known, until now individuals with this condition have undergone a surgical process. But it does seem to indicate that better blood flow and increased lung capacity help stimulate muscle growth and function at levels far higher than in humans. Simply put, the Homovenator possesses greater stamina, strength, and durability than Homo sapiens.
Homovenator blood is a total mystery. In addition to hemoglobin in your blood cells, plasma contains a large amount of free biliverdin, which gives it a bright green color. Biliverdin is a tetrapyrrolic pigment produced by the breakdown of hemoglobin. While its presence is common in invertebrates, amphibians, and fish, it is rare in reptiles and mammals. At least one genus of New Guinea lizards, the Prasinohaema, has such amounts of Biliverdin, which help fight parasitic and viral diseases such as cancer, cardiovascular disease, HIV and asthma.
It's possible, although the necessary evidence is not available, that a group of therapsids could have such a characteristic, which reinforces the theory that Homovenator comes from one of these groups.
In addition to the abnormal biliverdin content, the blood content includes a luciferase-like bioluminescent compound. It is unknown what evolutionary function could produce such a feature, but it is known that a similar compound, from Joviplatidemus lucifer, a flatworm native to the moon Europa, was the vital component in the production of a cure against all types of cancer by the Weyland Corp Health Division. The luciferase-like protein could help the Homovenator fend off disease and even increase their lifespans.
Sexual dimorphism.
According to the specimen and artifacts found in the tomb at Kinnor Minor, Homovenator are known to have low degree of sexual dimorphism, limited to a difference in size and build. Females are generally larger and more muscular than males, with some individuals reaching 9' (3 meters) in height and weighing up to 1,100 pounds (500 kilograms).
A forensic analysis of the body found in Kinnor minor revealed that the females are ovoviviparous, meaning that the young are born alive after developing in internal eggs. The skin that covers the upper back and shoulders is usually tougher on females. This could have reproductive implications.
Little is known about the males, but the translation of their language refers to the presence of a ze'pha, penis (Monygham, E., 2112) associated with the word k'rnaka, a kind of leathery sheat. It is unknown whether the presence of chromatophores in the skin is a characteristic of females only or is present in males. These cells could also have a reproductive function, forming colorful patterns designed to attract members of the opposite sex.
Mating.
The text called anuka'tseh uk'tha or "the saga of the coveted one" (REF: WITD1203/2106) is so far the best reference on Homovenator's mating rituals. Females who have reached estrus and have attained yaksi status are eligible for su'hnom \su'•nam\: pregnancy or child-bearing. Interested males must complete another ritual that the saga describes in detail.
The ritual begins with the keh'vvr of a creature called a krmih. Little is known about it, except that it is a species of amphibian cephalopod (unk. sp.). The krmih live in the deep sea and only venture onto dry land during the mating season. It is there when the yaksa males hunt them to retrieve the animal's ze'pha.
Obtaining the ze'pha is only the first part of the ritual. The female is the one who ultimately chooses the winner, either by status, for being the only survivor of the test or political-religious issues, but always adhering to the meritocratic code of the clan.
The ze'pha's hormonal load increases the female's lymphatic system to ensure a successful pregnancy, with increased aggression as a side effect. The male literally has to fight and subdue the female if she wants to mate. This is where the four characteristic mouth appendages of the Homovenator come into play. The male clings to the female biting her back to achieve penetration. The individual found in the tomb of Kinnor Minor had multiple scars made over the course of countless matings.
Pregnancy.
Nothing is known about embryonic development and duration of pregnancy in the species. The holotype shows evidence of at least one birth in the uterine canal, but any mention is only conjecture based on comparative anatomy.
Reproductive frequency varies according to the energy available, for example the rattlesnake Crotalus horridus reproduces every three years because the female rarely eats during pregnancy and needs some time to restore fat for the next mating season.
Homovenator's metabolism is more similar to that of mammals, specifically primates, than that of reptiles, so we can infer that the duration of embryonic development is similar, lasting months. Being ovoviviparous, the young are born fully formed.
We can only infer about the number of the litter, although it is unlikely that it will be large. More than two individuals per litter would require them to be born at a very early stage, finishing their development in a bag -just like marsupials- or with very long childhoods. Since there is no evidence of a marsupium or pouch, it is safe to assume that the infantile stage extends over a very long period.
Social Structure.
Much about the cultural dynamics of a society can be determined from a detailed linguistic analysis, and this applies to the Yaksa as well. The texts carved into the stones of Kinnor Minor indicate that their society is a very radical form of matriarchal meritocracy.
Meritocracy is a socio-political system in which power is vested in the individual(s) based on talent, effort, achievement and performance. The relationship of the name Yaksa with the Sanskrit root iaj: powerful, fast, and the multiple words to define honor, ritual hunting and death, reinforce the theory that the Yaksa obtain their status through ritual combat, and that the status or an individual's reputation -regardless of lineage or position- is that earned during their last challenge.
Their hierarchy, as noted before, is heavily matriarchal. The females, known as Yaksi have a prominent role in the culture, even holding positions of clan leader. But they generally prefer more discreet roles that allow them more autonomy and privacy. While the males are constantly watched and tested, the females are feared and respected, although they are not exempt from the meritocratic system of the species. Even the most powerful females have to prove their worth against other females in demonstrative fights in a keh'rite or combat arena, or undergoing ritual hunts.
Every individual must undergo a ritual hunt called civ'kvva /shē•vaa/, from the roots t'va \tē'•va\: you/yourself and keh'vvr /kē•var/: hunt, translated as "inner hunt" or "find oneself." The successful completion of the test gives the young person the denomination of blooded.
Intergroup dynamics.
As noted above, the Yaksa are grouped into clans, led by a clan leader chosen for their prowess. The Yaksa are generally nomadic and wander from place to place on a kind of large space capable vehicle (See: Technology) called jag'd'ja \jaḵ'•dha'•jä\: literally translated as "The place where the tribe or clan lives." Although pictograms like [pic. ꖜ] references to yaksa core worlds/Sacred cities and indicated the species lived in permanent settlements during the pre-De'va period.
Being nomads, the little interaction between clans favors a great diversity between uses and customs characteristic of each group, including different dialects, like the yautja (Xiongmāo and Kǒngquè, 2102). The carvings on the ruins of the temple of Kinnor Minor suggest wars between clans over ideological and religious issues had been carried out in the past, even leading to the extermination of the losing side. The anuka'tseh uk'tha mentions a family group that was marked as raksasa for having hunted a native species to extinction, disobeying the clan's precepts to take only what is necessary. The only thing that really unifies them as a species is the consecration of the Hunt.
Outside of inter-clan interaction, the species is highly xenophobic, shunning all interaction with other races beyond of ritual hunting or in rare cases, slavery. The number of derogatory words in their language indicate their predisposition to remain in an almost apex predator place in the ecosystem.
Gender roles.
Except for the purely reproductive aspect, there are no so-called gender roles in Yaksa society. Behaviors considered acceptable, appropriate, or desirable in an individual are not based on their gender. The code of behavior applies to males and females alike.
There are, however, some specific social roles according to castes or activities that could be classified as gender roles, for example that of concubines. Another example would be that of the young females tasked with instructing and caring for the younger siblings, while the males teach them the basics of fighting.
It is the obligation of everyone, regardless of gender, to complete the civ'kvva and obtain adult status. Once completed, the individual must behave according to the code and will be able to choose her place within Yaksa's caste system.
Castes.
The anuka'tseh uk'tha gives us an insight into the different castes and social roles within Yaksa society. As mentioned before, the clan is ruled by a leader, an experienced individual who has successfully completed all rituals of the clan. Under his command are those called chieftains, or adhi'nat \adē'•nət\, who is in charge of a tribe.
Tribes are family groups within the same clan with purely artistic differences. In the saga several of these differences are mentioned, for example: one of the tribes uses bronze rings on the necks of the females, the more rings the greater the status. Others are characterized by the use of piercings in their mouthparts and/or genital areas.
Regardless of the tribes, each clan consists of several castes. The most respected are the k'satr \k'•sa•tr\ or warriors, they are masters in fighting with all kinds of weapons.
Among the k'satr types there are specialties, such as the kau'tika \kaœ'•tē•ka\ who specializes in setting traps and big game hunting, the kapa'lika \ka•pā'•lē•ka\, a head hunter who specializes in beheading and skull collecting; and the ngar'ika \ngar'•ē•ka\, enforcers tasked with bringing those who break the Yaksa honor code to justice.
In addition to those mentioned above, linguistic evidence points to other minor but vital castes for the functioning of a society. The words kha'dga \ḵa'•d•ga\, used to designate a beast raised for food, and cha'gala \cha•ga'•lä\ [pic. ] an unknown goat-like creature with large, curved horns, suggests at least farmers exist in their society. Craftsmen, blacksmiths and peltry are theorized due to the intricate aesthetics of their tools. Among the lower castes are slaves and concubines, the yaksa are no strangers to this activity, even taking members of other species considered inferior.
Finally, the inscriptions on the temple ruins mention a group at the bottom of the social ladder: the raksasa or banished.
The raksasa \rak•sa•sa\ literally: "He/she who behaves like a beast", are those yaksa -or tribe- that have broken with the uses and customs of the clan. This includes killers, poachers, those who use indiscriminate violence, cheat on the civ'kvva, feign battle scars, or obtain unchallenging trophies. These transgressors are expelled from the clan and actively hunted by enforcers. In rare cases, these disgraced hunters are exiled and have to complete a penance in a sacred place, until they are given a chance to regain their honor. The temple at LB-328 is theorized to be one of those places.
Religion.
Since its function as a temple, the ruins gave us an excellent insight into the Yaksa religion. Although it does not have a definite name, the Yaksa philosophy and religion is fundamentally a chthonic cult with a dual cosmogony of Life and Death.
The primordial deities are Paya \pa•ya\ who is the personification of the goddess or vital spirit; and Ceta'nu \ke•ta•nů\ the personification of death, also called the Black Warrior, the one who eventually wins all battles.
The Yaksa have a striking relationship with living beings, and of all the rituals nothing is more important than the keh'vvr or ritual hunting. The prey not only provide meat, skins and bones to turn into artifacts and ceremonial objects, but they are treated with reverence so that their life force, the part of Paya that lives in them, becomes part of the hunter. During the civ'kvva, the hunter must observe, track, provoke, and finally kill the prey that presents the greatest challenge. Killing a pregnant female or a young specimen goes against Paya's intentions, since it denies a potential challenger the opportunity to develop.
The relationship between life and death goes beyond simple antagonism, Paya and Ceta'nu are in the artifact WITD0205/2106, a couple, and they complement each other. The piece is a painting on unknown animal skin of Paya and Ceta'nu engaged in ritual/sexual combat. Both figures are nude and in opposite positions, each one at the other's feet. Paya has pale, almost white skin while Ceta'nu is dark, almost black. This Yin Yang lookalike corroborates the theory of an interdependence between both deities, one cannot exist without the other. There can be no life without death and vice versa. For a Yaksa, the final destination of each living thing is to die, the how is the question.
Tah'ket \tahw'•ket\, is one of the two sons of Ceta'nu, and the most revered. Her name probably derived from thwei \Th•we•ē\ blood and katha \kə•tha\ dead. She represents a violent death, the product of being defeated in honorable combat against a worthy opponent. Is described as a Valkyrie-like being who aids the dead warrior to reach the afterlife.
Her sibling is Tia'ket \tēahw'•ket\, the Peaceful Death. Although not as honorable as dying in battle, those warriors who die of old age without having the opportunity to make a last hunt, are accompanied by Tia'ket in the underworld to perform a civ'kvva, and present the zul'ka \sul'•ka\ or trophy to his father Ceta'nu, and thus enter his halls.
Funerals are held for those who have been blessed by Tah'ket. The tomb at Kinnor Minor shows that this was the case. The saga of anuka'tseh uk'tha mentions that, when a defeat is imminent and the warrior's body is in danger of falling into enemy hands, or being desecrated by them, the k'satr may resort to ritual suicide by immolation. Thus, not only denying victory but offering the life of the rival to Ceta'nu as payment.
Interactions with ancient humans (Homo sapiens).
Evidence found at the site at Kinnor Minor and at Chiquihuite Cave in Mexico, United Americas, indicates that Homovenator has been in contact with, and possibly influenced, the development of human civilization at least twenty eight thousand years ago, during the late Neolithic.
The zulka'lara: \sulka'•lä•ra\ Wall of skulls found there, is similar in design and function to the tzompantli of the Mesoamerican cultures of the pre-Columbian classic period. The skull [REF: OSKM-0001A] of a Homo sapiens neanderthal among many other remains and artifacts suggest an age between 230,000 and 40,000 years.
Indications of their presence among ancient humans are present in the various mythologies throughout the globe.
The most obvious evidence of yaksa-human interaction is the mention of yaksa in Hindu mythology. These were described as nature spirits associated with forests and mountains, although in early Indian art they were depicted as terrible warriors, and in a darker version, as a kind of ghost (bhu'ta) that haunts the wilderness and waylays and devours travelers, similar to the raksasa \rak•sa•sa\ and their female counterpart raksasi \rak•sa•sē\. Raksasas are big monstrous-looking, fierce creatures, with two fangs protruding from the top of the mouth and having sharp, claw-like fingernails. They were shown as being mean, growling beasts, and as insatiable man-eaters that could smell the scent of human flesh and use magical powers of illusion to deceive men.
Two notorious examples of stories of encounters with these beings are found in the epic Mahabharata. The Pandava hero Bhima defeated Hidimba (Book I: Adi Parva, Section 154), a cannibalistic demon with long, sharp fangs who lived in a forest. Later (Book I: Adi Parva, Sections 159-166.), he was confronted by a raksasa named Bakasura, a cannibal who was terrorizing a nearby village. Bhima defeated him by breaking his back in a hand-to-hand duel. It is said that the rest of the raksasa in the area agreed not to attack the humans who lived there.
Another interesting story is found in the Epic of Gilgamesh. It mentions Humbaba or Huwawa, a giant guardian of the cedar forest, described with paws of a lion and a body covered in thorny scales; his feet had the claws of a vulture, and on his head were the horns of a wild bull. A striking similarity is his hair, described as the entrails or intestines of an animal (the dreadlock-like vibrissae?)
The Jinn from the arabic folklore, are described resembling humans, practicing religion, having emotions, needing to eat and drink, and can procreate and raise families. Generally appearing in desolate or abandoned places, and being stronger and faster than humans.
The influence of the Yaksa in Eastern cultures is well known. Japanese folklore speaks of Oni, ogres typically portrayed as hulking figures with one or more horns growing out of their heads, sharp claws, wild hair, and fang-like tusks. They wear loincloths of tiger pelt, and carry iron kanabō clubs.
In all accounts, creatures are shown to be able to vanish into thin air, or use optical illusion. Oni derives from on, meaning "to hide or conceal", due to oni having the tendency of "hiding behind things, not wishing to appear." This is oddly similar to the related Yokai "Strange apparition," the maya (powers of illusion) used by the yaksa or raksasa from the hindu myth and the Jinn, whose primary meaning is 'to hide' or 'to adapt'. Some authors interpret the word to mean, literally, 'beings that are concealed from the senses.'
Aesthetics.
Art is one way of communicating the ideas of a culture, and the aesthetics of the ruins at Kinnor Minor are no exception. Their architectural designs are very complex and reflect in almost every aspect their philosophy and religion. OSKM-0067F is a basalt stone effigy representing Ceta'nu. The detail and care with which the piece was carved are impressive. The aforementioned painting of Paya and Ceta'nu is another example of fine Yaksa art when it comes to conveying their philosophical-religious ideas.
The aesthetic differences are surely a product of the individual identity of the clans. While some prefer more organic art, using bones and even fur; still others prefer metal. Among the offerings in the tomb of Kinnor Minor are neck rings of an unknown alloy, necklaces made of small bones, and a kan'dan \kan'•dan\ a bowl or ceremonial vessel [REF: OSKM-0105H] fashioned from a human skull whose vault has been removed.
Tribal tattoos and scarifications are common on the Yaksa, encompassing various designs. The female in the tomb of Kinnor Minor had a lotus-shaped scarification on the pubic area.
As for objects that do not have a ritual character, aesthetics is purely utilitarian. The architecture is characterized by symmetry and elements like geometric designs and sweeping lines, similar to the Egyptian or Aztec aesthetics and like them, it required a great knowledge of mathematics and astronomy.
Technology.
Despite their tribal and primitive appearance, the Homovenator is actually a more technologically advanced species than humans, but it is unknown if they reached a Tier I civilization on the Kardashev scale. The use of plasma technology suggests at least they have achieved fusion, and the ruins on Kinnor Minor had evidence of some kind of geothermal power source. Xenophobic as they are, the Yaksa were very careful not to leave any such pieces of technology that could fall into the wrong hands. The only reference we have are the engravings on various artifacts and buildings, as well as the text denominated as anuka'tseh uk'tha.
Clothing in the Yaksa is very limited, their usual clothing in representations consists of a body mesh of a metallic-looking compound. Specialized k'satr castes also use metallic armor of different designs, mainly protecting shoulders, waist, forearms and legs. To cover their pubic area, both males and females resort to the use of loincloths and guards. The use of vegetable fiber tunics is restricted to religious ceremonies and/or clan leaders and chieftains.
Among the artifacts found in the ruins at LB-328, no weapons of any kind were recovered. All the knowledge about their hunting and military technology comes from lingüistic and art studies.
The Yaksa language is full of words for specialized tools for hunting and killing. The vast majority of weapons are close-combat blades. The main and most honorable is the dah'kte, a double blade worn on the wrist, followed by a kci'ti-pa, \ki'•cē•ti•pā\ pic. a kind of spear which according to pictograms, can be extended or retracted at will. [pic. ⤖ (retracted) ⤘ (extended)].
Among the ranged weapons are the cha'kra \cha'k•ra\ from the word meaning circle, and the vaj'ra \vaj'•ra\ [pic. ꗷ] Thunderbolt. The cha'kra is a disk-like sharp weapon, while the vaj'ra is described as a bolt or shaft of lightning flash, more akin to a directed energy weapon.
The anuka'tseh uk'tha describes other weapons, as the h'rpe \ha'•rpe\ A scimitar-like weapon with a curved blade; the ga'da \ga•dā\ a heavy club, typically having a metal head and spikes; and the dha'nu \da'•nō\ a composite, retractable bow.
Medicine.
Linguistic and forensic evidence suggests that Yaksa medicine is advanced enough to rival, if not surpass, our own. There is an extensive compendium of nouns to name body parts and organs, which is normal in a society based on hunting and trophy collecting.
The analysis of the body in LB-328, as stated above, has characteristics atypical of the natural evolutionary development of a species, which suggests advanced techniques of genetic engineering and medical science dedicated to eradicating infections, degenerative diseases and increasing the physical capabilities of an organism. Mention is made of a ci'kitsa \ci'•kēt•tsä\ a kind of box or medikit containing equipment needed to give immediate field treatment.
Space travel.
Being an interstellar and nomadic civilization, the Yaksa spacecraft technology is without a doubt the most remarkable. The centerpiece of the clan is the jag'd'ja, or clan ship. Not much is described about them but the evidence indicates that they are huge. up to hundreds of nok in length. A nok \nōk\ is a measure unit to define the length of a Homovenator's average step (approx. 14 inches or 0.3 meters).
These spaceworthly behemoths have everything the clan needs to live, some of them being described as true fortresses or floating palaces. Perhaps the sighting of these ships has given rise to the vimanas from the Hindu mythology, the Nordic skidbladnir and the Egyptian Mandjet, the solar barque of Ra.
In Addition to the jag'd'ja, the Yaksa have other types of specialized vehicles. The man'daca \man'•da•ka\ is a smaller vessel used by hunting tribes. The word is derived from the noun manda \man'•da\, an object moving in orbit, and suffix. -d'ja \jä\ tribe or offspring. Usually, two or more man'daca's are attached or docked with a clan ship.
The man'daca are also referred as a ne'dtessei \ne'd•tā•sē\, from the roots d'te \d'•te\ forest or land, and se-i \tse'•ē\ yes, affirmative (Xiongmāo and Kǒngquè, 2102). The literal translation would be "it's not on land/forest, then it's there." This is evidence that, besides its interstellar travel capabilities, they are capable of landing on a planet's surface during civ'kvva or keh'vvr's.
When not on ritual huntings, the Yaksa used a ner'uda \ne•r'u•dä\ from words ned' \ned'\ not, lest and ru'dha \ru'•dhä\ traditional, popular. It is a pure utilitarian vehicle akin to a shuttle, transporting people and goods from one place to another.
There are mentions of individual crafts called b'jakosa \b'•jak•osä\ from the words vyak'g \bējak•j\ individual, one; and kos'tka \kwos•'tkä\ pod.
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